We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.
Ñahesa’ỹijo hína pe ñe’ẽme’ẽ Abran rehegua, ha ne’ẽ gueteri ndajaikuaaukái pe mba’e oĩva Abran marandu hag̃uame oguerekóva joaju hag̃ua umi ñe’ẽ ñepyrũrã kuatia Joel pegua ndive. Abran marandu’ypy irundyciento ary tembiguáiramo hag̃ua rehegua, oñondive Pablo remiandu irundycientotreinta ary rehegua ndive, omoheñói pe estructura marandu’ypyguáva ojoajúva umi 1290 ary Daniel 12:11 pegua ndive. Pe marandu’ypy 1290 ary rehegua, pe versíkulo once pegua, hína pe omega ára marandu’ypy Abran ha Pablo líneape guare 430 ary rehegua. Ko añetegua ha’e peteĩ mba’e pe ojeipe’áva ára pahápe, omboja’óva umi arandúva ha umi heko vaíva.
Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.
Oñeikũmby hyepýpe pe profesía omega rehegua 430 ary rehegua oĩ vaʼekue pe símbolo “irundy generación”, ohechaukáva peteĩ tiémpo de prueba pe tetã oguerekóva Tupã retavéva ojeporavo vaʼekuépe tembiguáiramo. Moiséspe g̃uarã haʼe vaʼekue Egipto; umi cien cuarenta y cuatro mil-pe g̃uarã, opurahéiva Moisés purahéi, haʼe hína Estados Unidos rembiasakue 1798 guive pe léi dominical peve. Estados Unidos, ojehechaukáva “mymba yvygua” ramo Apocalipsis 13-pe, oñepyrũ ovecha raʼyicha ha opa oñeʼẽvo dragónicha. José, símbolo pe Cordero rehegua, orrepresenta pe aravo pyʼaguapy porãvéva Egíptope, peve oĩ pe Faraón pyahu ha oñepyrũ pe ñembiguái. Upéicha rupi, pe tetã ojehusgáva pe irundyha generación-pe, haʼéva Egipto Moiséspe g̃uarã, haʼe hína Estados Unidos. Pe remanente ojehusga pe léi dominical jave, ojehechauka hag̃uáicha umi plága rupive, og̃uahẽva ipahupe umi hebreo-kuérape g̃uarã tuguy reheve hokẽ rembey ári, ha upe rire tetã Egipto rehe pe Mar Rojo-pe. José ha Moisés orrepresenta peteĩ Faraón iporãva ha peteĩ Faraón ivaíva, ha upéva Estados Unidos-pe g̃uarã haʼe ñepyrũrã pe ovecha raʼy, ha upéi pe dragón.
Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.
Abram marandu juicio rehegua irundyha generación-pe oike avei pe añetegua yvypóra ñeha’arõ paha oñembotyha mbeguekatúpe; Moisés rupive oñekumpli hag̃ua Abram marandu, ndaha’éi Egipto añoite oñembotýva iñeha’arõ paha, ha katu gueteri oĩ kuri tiempo hembýva Amorreo-kuérape omyenyhẽ hag̃ua hikuái ikáso iñeha’arõ aravopegua — Egipto omyenyhẽ rire imba’e. Yguasu Pytã Egíptope g̃uarã ha’eva’ekue pe léi domingo Estados Unídos-pe g̃uarã, ha upéi “opaite tetã ambue ko yvy ape ári” “osegíta pe ehémplo” Estados Unídos rehegua, ojehechaukaháicha Amorreo-kuéra rehe Egipto iñeha’arõ paha oñemboty rire.
The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.
Umi Amorréo ha’e peteĩva umi pa’ã aty pa’ũgui ojekuaaukáva ko yvy pytagua ysyry Egipto guive ysyry Babilonia peve, Abrán ñe’ẽme’ẽme, ha upévare umi Amorréo orrepresenta umi tetãnguéra ko yvy arigua, ombotypáva iñehundi’ỹrã peteĩteĩva tetãicha, léi domingo rire Tetã peteĩ reko Amérikape. Umi Amorréo ha’e pe símbolo bíblico ohechaukáva huísio oñembotýva ko yvy ári, ha upéva oiko mbohapyha ha irundyha generación-pe. Pe Mar Pytã ha’e pe símbolo pe gracia ára oñembotyha Tetã peteĩ reko Amérikape g̃uarã, ha umi Amorréo orrepresenta umi tetãnguéra ohóva mbeguekatúpe omboty hag̃ua iñehundi’ỹrã pe gracia ára, pe yvypóra gracia ára oñemboty peve. Upévare, umi Amorréo ha’e peteĩ símbolo pe período crisis pe léi domingo rehegua Mar Pytã guive pe yvytu kuarahyresẽgua rupi jepe’a peve, upe jave ojepe’áva pe tape ñesãso rehegua Tupã retãyguárape g̃uarã.
But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.
Ha katu Abrán marandu profétikova ndaha’éi año pe oñe’ẽva irundyha ñemoñare rehe, Tetã peteĩ reko Amérika Joapykuévo Egíptoramoguáicha ha arapy Amorreo-kuéicha; iñimportantevéva katu omoĩha Tupã tavayguakuéra, ohasa va’ekue Mar Pytã rupi, peteĩ “irundyha ñemoñare” ramo. Ñaguenohẽvo, ikatuháicha ñaguenohẽ, pe jeikuaágui “irundy ñemoñare” rehegua Abrán rape peteĩha, mbohapy rape apytégui, upéicharõ ñahesa’ỹijóta Abraham ñe’ẽme’ẽ ñemoñe’ẽ mokõiha ha mbohapyha rape. Pe mokõiha rape ha’e capítulo diecisiete, ha pe mbohapyha, añetehápe—capítulo veintidós.
In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.
Daniel capítulo doce-pe ojeguerakuaa mbohapy período profético, ha opaite umíva ohechauka tiempo profético opáva’ekue ary 1844-pe. Umi mbohapy período ojepe’a va’ekue ára pahápe, ha umi mbohapy período ohechauka pe ñemoakãrapu’ã kuaapy rehegua oguahẽva Tupã retãyguápe ára pahápe. Cristo, kuimba’e ao líno guýpe ramo, omoĩ tenondete pe peteĩha umi mbohapy período profético apytégui versículo siete-pe, ha upéicha ojapóvo, oñembojoaju pe ánhel Apocalipsis diez-pegua ndive, opyta’ỹva y ári, síno yvy ha para ári.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Ha pe ánhel ahecháva vaʼekue oñemboʼy hag̃ua yguasu ári ha yvy ári, omopuʼã ipo yvágape, ha oura pe oikovévare opa ára g̃uarã, pe ojapo vaʼekue yvága ha opa mbaʼe ipype oĩva, yvy ha opa mbaʼe ipype oĩva, ha yguasu ha opa mbaʼe ipype oĩva, ndaiporimoʼãiha véima ára. Apocalipsis 10:5, 6.
In verse seven of chapter twelve the man in linen also swears by Him that lives forever.
Pe versíkulo siete kapítulo doce-pe, pe kuimbaʼe ao líno-gui oñemondevaʼekue avei oñeʼẽ hatã juraméntope Aquel oikovéva opa ára hag̃ua hag̃uére.
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth forever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.
Ha ahendu pe kuimba'e oñemondeva'ekue líno reheve, oĩva ysyry y ári, ha'e ojupi jave ipo akatúa ha ipo asu yvágape, ha oñe'ẽ mbarete pe oikovéva opa ára guarére, ko'ã mba'e oikotaha peteĩ ára, ára kuéra ha mbyte; ha ha'e omohu'ã vove omyasãi hag̃ua pe pu'aka tavayguakuéra marangatu rehegua, opa ko'ã mba'e oñemohu'ãta. Daniel 12:7.
We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.
Ñe’ẽngue ñe’ẽme’ẽ rupive ñañembo’e hag̃ua pe peteĩchaite marandu profético ojejuhúva Daniel arandukápe oñemotenonde hag̃ua Apocalipsis arandukápe, ha pe entendimiento Millerita he’i ko’ã mokõi ñemombe’uha ha’eha pasáhe paralélo Cristo rehegua. Cristo Ángel ramo pe lívro michĩ reheve, ohechauka hag̃ua pe opaha ára profético jeporu rehegua ary 1844-pe Apocalipsis arandukápe, ha Cristo kuimba’e ao líno-gui ramo Daniel arandukápe, ohechauka hag̃ua, pe léi dominical Estados Unidos-pe oguahẽ vove, opaite Daniel pe visión paha hechapyrãva oñemohu’ãtaha. Upe tembiasakue marangatu ryepýpe, upe oĩva mboyve ha oguahẽva pe léi dominical peve, Tupã retãygua oñemosarambipa va’erã kuri peteĩ tiempo pukukue, ojehechaukáva pe símbolo 1260 rupive. Pe tiempo ñemosarambipa rehegua oĩva pe léi dominical mboyve oñemohenda Apocalipsis kapítulo once-pe, Moisés ha Elías ojejukahápe ha opyta omanóva tapére mbohapy ára mbyte pukukue, ha upéva ha’e peteĩ símbolo 1260 rehegua.
In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.
Pe versíkulo siete-pe, pe kuimba’e ao línogui oñemondeva he’i, marã vove oñemohu’ãta umi mbohapy ára ha mbyte ojeheja hag̃ua isarambi hag̃ua pu’aka tavayguakuéra marangatu rehegua, upémarõ oñemohu’ãta umi “mba’e hechapyrã” oguahẽva Tupã tavayguakuéra ára pahápeguápe. Mbovymi jehaipyre ohasava’ekuépe ñamohu’ã va’ekue Hermana White ñe’ẽmondo rehe Zacarías kapítulo mbohapy rehe. Pe ñe’ẽ peteĩha he’i va’ekue: “Zacarías visión Josué ha pe Ángel rehegua ojeporu mbarete hag̃uáicha peteĩichaiterei Tupã tavayguakuéra jehasakue rehe ára paha guive pe ára guasu ñemoĩ porã rehegua rembiapo paha rupi.” Pe kapítulópe, ha pe ñe’ẽmondo ñandejára guigua Hermana White ome’ẽva pe kapítulo rehe, umi cien cuarenta y cuatro mil ha’e umi “kuimba’e oñemondýiva rehe.” Umi “mba’e hechapyrã” Daniel visión paha rehegua oñemohu’ãva léi domingo rupive, ha’e umi “mba’e hechapyrã” ojoajúva Tupã tavayguakuéra sello rehe.
Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.
Daniel kapítulo doce ome’ẽ pe tesape omosẽva sello umi cien cuarenta y cuatro mil rehe ára pahápe. Upe tesape ojehechauka mbohapy período profético rupive, opaiteva’ekue ojehechakuaa ha oñemopyenda hag̃ua añeteguáramo tembiasakue Millerita-pe. Umi mbohapy período oñepresenta mbohapy versículo-pe ha ha’e mbohapy columna ogueropu’akáva añetegua rembiapoaty. Pe añetegua rembiapoaty oñegueropu’aka peteĩ proceso mbohapy paso reheve. Upe proceso mbohapy paso rehegua ojehechauka, pe pasáhe nueve versículo-pe (4–12), umi mbohapy versículo rupive opresentáva tiempo profético. Umi mbohapy período profético, oñembojávo hese kuéra pe ñehesa’ỹijo Millerita ypykue guive, ogueru mbohapy período simbólico oñemyesakãva ojoajúvo pe ñehesa’ỹijo Millerita rehe, péro ndojeporúi ipype pe elemento tiempo rehegua.
The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.
Umi mbohapy periodo oĩ pe pasáhe Escritura-pe voi omyesakãva “profecía oñemboty hag̃ua—ha upéi ojepeʼa hag̃ua pe sellado,” oikehápe avei pe ñemombeʼu bíblico clásico peteĩ proceso de prueba mbohapývagui. Umi porundy verso oñepyrũva Danielpe ojeʼévo tomboty hag̃ua ibíblia, haʼe hína umi verso voi oñemoĩhápe umi mbohapy periodo; ha umi porundy verso-pe pe proceso de purificación ojejapóva pe añetegua ojepeʼávo pe sellado-gui oñemombeʼu kóicha: “opotĩ, ojapo morotĩ ha oñehaʼã.” Umi mbohapy periodo umi mbohapy verso-pe haʼe pe arandu oñembohetavéva, pe ára pahápe, umi ára pahápe, orepresentáva pe proceso paha de prueba ha sellado Ñandejára pueblo de pacto rehegua. Upe tembiasakue-pe voi oñemoĩ umi “mbaʼe hechapyrãva” simbólico oguahẽva Ñandejára pueblo ári umi ára pahápe. Elee jey ko párrafo.
The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.
Mbohapy período, umi mbohapy versíkulope pe pasáhe oguerekóvape porundy versíkulo, ohechauka pe kulminasión aranduka Daniel pegua rehegua, ha pe kulminasión upépe ojehechaukáva hína pe kulminasión pe línea profétika interna rehegua; ha’e pe tembiasakue mba’éichapa peteĩ ita oñekytĩ “oñekytĩva’ekue” peteĩ yvýgui, po’ỹre, ha upéva hína pe tembiasakue pe remanénte rehegua. Upe línea interna ojehechauka kapítulo diez ha doce-pe, ha pe kulminasión pe línea profétika externa rehegua oĩ umi versíkulo paha kapítulo once-pe, ha umi primer kuévo versíkulo Daniel doce-pe.
Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.
Umi mbohapy periodo avei hína mokõive visión rembiasakue pahaite, pe ysyry Ulai ha Hiddekel testimonio rehegua, ha umi mbohapy versíkulo oguereko peteĩ periodo profético ohechaukáva pe cumplimiento pahaite pe profesía tiempo del pacto rehegua, ome'ẽva mokõive Abram ha Pablo testigo ramo. Jesús, pe Kuimba'e Ao de Lino rehegua ramo, oĩ versíkulo siete-pe, oguata y ári. Versíkulo once-pe mokõi ñe'ẽ, ha'éva avei Cristo ñe'ẽ, Abram ha Pablo oñembo'y otestifika hag̃ua. Versíkulo doce-pe ojehechauka Tupã tavaygua sellado rembiasakue, pórke umi ciento cuarenta y cuatro mil ha'e virgen-kuéra, ha umi virgen ohasa pe parábola de las diez vírgenes rehegua, ha pe jehovasa versíkulo doce-pe oĩ umi oha'arõvape g̃uarã. Umi oha'arõva pe parábola-pe, ha umi “ojehovasáva”, ha'e umi ohupytyva pe ao omoneĩva chupekuéra oike hag̃ua pe ñemenda guasúpe, oñemboty jave pe okẽ.
In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.
Pe versíkulo sietépe, Jesús oguata y ári, ha upéva omoheñói kyhyje; ha Pédro odesidi oguerovia hag̃ua ha oñepyrũ oguata ha ome’ẽ hag̃ua Tupãme glória. Péro Pédro heta jey peteĩ símbolo mokõive aty rehegua, ha pe glória ojere jey kyhyjépe, og̃uahẽvo hi’aravo huísio rehegua. Pe peteĩha período oĩva pe versíkulo sietépe, orrepresenta pe peteĩha ánhel marandu. Jesús oĩ y ári, peteĩ símbolo kyhyje ha pe peteĩha ánhel rehegua. Upéi Jesús ohechauka peteĩ período ombojeglorifika haguã ipuévlope, pe huísio léi dominikál rehegua mboyve. Mbohapyve mba’e pe mbohapy ánhel rehegua oĩ pe versíkulo sietépe, pe versíkulo sietégui ningo pe peteĩha umi mbohapy versíkulo apytégui orrepresentáva umi mbohapy ánhel.
Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”
Pe versíkulo once ome’ẽ peteĩ “mokõi jey” itestimónio omega reheve umi ñe’ẽ alpha Abram ha Pablo rehegua. Iñe’ẽnguéra “mokõive jeýva” oñembojoaju hag̃ua omoĩ hag̃ua pe profesía ára paktogua, ha pe versíkulo once omohu’ã pe profesía omega ramo, ohechauka rupi pe período profesiagua oñemohu’ãva Babilonia ho’ávo ary 1798-pe, ha upéicha ohechaukaramo Babilonia jeity Michaél opu’ãvo ára pahápe. Pe versíkulo once-pe jaguereko peteĩ mokõi jey profetakuéra rehegua, ha peteĩ período ohechaukáva mokõi Babilonia jeity, upévare ohechauka pe marandu ángel mokõiha ome’ẽ vaʼekue, heʼíva: “Babilonia hoʼa, hoʼa.”
Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.
Pe versíkulo sieteha’e pe marandu ángel peteĩha rehegua, ha pe versíkulo onceha pe marandu ángel mokõiha rehegua; ha pe versíkulo doceha, ha’éva Daniel 12*12 térã Daniel 144, oñe’ẽ arandúva ha tavýva apytépe oĩva joavy rehe, upe mba’e ojejapóva pe huísio rape rupive, opa hag̃uáicha tekopy rehegua jehechauka rehe pe huísio mba’e vaietépe. Pe versíkulo doceha ha’e pe marandu ángel mbohapyha rehegua, ohechaukáva mba’éichapa yvy tuichakue oñemboja’o mokõi atýpe; ha pe ángel mbohapyha rehegua ta’ãnga okapeguápe ojehechaukáva upe joavyete voi rovái, ha’e pe joavy hyepypegua pe ángel mbohapyhágui oñerepresentáva pe versíkulo docehápe. Pe versíkulo siete, once ha doce ha’e pe marandu umi mbohapy ángel rehegua, ha umi versíkulo ha’e pe tesape oñemboty’ỹva umi ára pahápe. Ko’ã mbohapy versíkulo oñemboty’ỹvo umi ára pahápe ojoaju Apocalipsis kapítulo diez rehe.
Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.
Cristo, pe ángel ipoderóso ramo, ha avei pe León Judá ñemoñaregua capítulo diez-pe, osapukái peteĩ “león” ramo, ha Hembipu oguenohẽ siete trueno-kuéra oñembotýva, Daniel capítulo diezicha avei. Umíva ha’e pasaje ojoguáva ojuehe. Upévare, umi mbohapy período capítulo doce-pe, ha’e avei pe siete trueno Apocalipsis diez-pegua.
The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.
“umi thunder porundy” ha’e peteĩ ñe’ẽ ambue Cristo rehegua Alpha ha Omega ramo, pe simbología tenondegua “umi thunder porundy” rehegua ningo ha’e ohechauka hag̃ua peteĩ “tembiapo oikova’ekue ñemohenda” oikova’ekue 1798 guive 1844 peve ha upéi oñembojey “tembiapo oútavape” “oñemboyekuaátava iñordenpe” umi cien cuarenta y cuatro mil rembiasakuepe. Upévare, “umi thunder porundy” ha’e peteĩ símbolo Alpha ha Omega rehegua; ha’éva avei pe ñepyrũ ha pe paha; pe peteĩha ha pe pahagua, pe fundamento ha pe témplo; pe ita akãrague ha pe ita pahague—umi thunder porundy.
The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.
Pe mbyja’e umi mbohapy período simbólico Daniel doce-pe oñembojoajuva’erã umi siete trueno-kuéra mbyja’éndi, umíva niko peteĩchaite línea profética. Peteĩha período-pe Cristo omopu’ã mokõi ipo yvágape, ojapoháicha peteĩ pópe Apocalipsis diez-pe. Apocalipsis diez-pe, ipó oiko símbolo ramo pe opa hag̃ua pe aplicación ára profético rehegua, ohechaukávo pe jehasa umi período de tiempo profético-gui umi período profético añónte peve. Upéva jehasa pe regla profética principal umi Millerita-kuéra oiporúva, ojehechauka hag̃ua pe gran transición literal-gui espiritual-pe Cristo ára-pe.
The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.
Pe apóstol Pablo oñemopu’ã va’ekue omopyenda hag̃ua pe tembiapoukapy profético tuichavéva oĩva joajúpe peteĩ tavaygua jeiporavopyre línea profética rehe. Israel espiritual ñepyrũmbyetepýpe, oñemopyenda peteĩ tembiapoukapy profético tuicháva ombojepytaso jeýva pe pacto voi. Upe guive hag̃ua peteĩ mitã Abraham rehegua, tekotevẽ va’ekue hag̃ua Abraham ra’y jerovia rupi, ndaha’éi tuguy rupi. Ko principio profético oñemoĩ va’ekue tenonderãite Pablo plúma rupive, ha’éva ko mba’épe ombohechaukáva Cristo-pe Apocalipsis kapítulo diez-pe, omoambuévo ha omohu’ãvo pe aplicación profética aravo rehegua ary 1844-pe.
The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.
Pe ñe’ẽme’ẽ yvypórape ndive ojehechauka pe ama’yvúpe, ha Noé arca ohechauka peteĩ ára pukukue, y osyry mboyve ha rire, upérõ ndaipóri vaʼekue tetã ojeporavóva ojekuaa porãva. Abraham oñehenói hague ohechauka peteĩ ñemoambue tuicháva ha hekopete iñimportánteva Tupã ijojahápe marandu profétiko rehe yvypórape ndive. Pe ñe’ẽme’ẽ ojapóva’ekue Abraham ndive ohechauka peteĩ ñemoambue tuicháva ñe’ẽme’ẽ rembiasakue rape rehe, ha upéicha rupi ombojoja pe ñemoambue tuicháva añeteguágui espiritual-pe Pablo ára-pe, ha ára jeiporu guive ndaipóriha ára jeiporu peve ary 1844-pe.
The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”
Pe ñemoambue peteĩha Tupã ñe’ẽme’ẽme yvypóndi ndive ha’e va’ekue pe Huerta, ha pe ñemoambue oje’e porãva’ekue ha’e va’ekue umi ñemboyke yvyráre tekove rehegua ári, ha upéva avei ogueru peteĩ ñemoambue ao rehegua, tesape espiritual-gui ovecha ra’y pire añeteguápe. Pe ambue ñemoambue guasu tembiasakue ñe’ẽme’ẽmegua ha’e pe diluvio, Noé ohechauka hag̃ua, ojapoháicha Adán pe ñemoambue guasu peteĩha ñe’ẽme’ẽmegua jave. Upéi pe ñemoambue peteĩ tavaygua ojeporavóva gotyo Abram ndive, upéva ogueraha Moisés-pe, ha’eva ombohasáva umi principio profético peteĩ ára ohechaukaha peteĩ áño. Upe principio vale gueteri peve 1844, upérõ oiko jey haguépe ambue ñemoambue guasu ñe’ẽme’ẽmegua. Umi época guasu tembiasakue ñe’ẽme’ẽmegua-pe akóinte oĩ peteĩ ñemoambue guasu peteĩ principio rehe Tupã Ñe’ẽ profético-pe. Upe ñemoambue umi cien cuarenta y cuatro mil rembiasakue jave ha’e Alpha Omega ha’eha pe Añetegua. Alpha ha omega ha’e pe principio oporombo’éva pe paha akóinte ojehechauka hag̃ua pe ñepyrũ rupive Tupã Ñe’ẽme. Oñembojoapyhápe upe principio alpha ha omega rehe, oĩ pe mbohapyfold estructura pe ñe’ẽ hebreo “truth” rehegua.
The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.
Pe tuicha profetigua tuichavéva rembyrekue rembiasakue aja oñerrepresenta directamente peteĩteĩva umi tembiasakue guasu pactopeguape, ha péicha avei ambue línia-kuéra añetegua reheguape. Pe “llave” oñemoĩva Eliakim ári Isaías 22:22-pe ha’e upe misma llave oñeme’ẽva Pedro-pe Panium-pe Mateo capítulo dieciséis-pe. Upe llave oñeme’ẽ pe iglesia Filadelfiaguape, ha William Miller-pe oñeme’ẽ kuri pe llave opermitíva chupe oñembojoaju hag̃ua pe principio peteĩ ára peteĩ áño rehegua ndive, ojehaíva’ekue Moisés rupive Moisés rembiasakue aja, upéva ohechaukarõva pe historia umi Millerita-kuérape. Miller joaju Moisés profecía ndive oñerrepresenta kuri Pablo joaju rupive Abram profecía ndive. Ha mba’ére piko Miller ndojoajúi va’erã Moisés ndive, Moisés salvación peteĩ arca-pe ningo oñembojoaju kuri Noé salvación peteĩ arca-pe ikatu hag̃uáicha oñembojoaju mokõivéva pacto. Umi tuicha profetigua aplicación moambueha oñepyrũva Edén-pe ohechauka peteĩ revelación guasu tesape proféticagui ojehechakuaa hag̃ua pe historia tavaygua paha pactopegua—umi cien cuarenta y cuatro mil. Che amombe’u pe tuicha profetigua tuicha moambueha oñerrepresenta hag̃ua umi siete trueno rupive, umíva oñembojoaju directamente umi mbohapy período Daniel capítulo doce-pe, ha ko’ãva ojekuaa añónte ojeporúramo umi principio alfa ha omega rehegua peteĩ línea ári ambue línea ári aplicación-pe, opytáva pe estructura mbohapy jepytaso añetegua rehegua ári.
In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.
Umi versíkulo-kuéra ohenondéva pya’e pe marandu he’íva “ára ndaha’evéima”, Cristo omoinge va’ekue umi siete trueno, ha, oñondive umi añetegua Daniel doce-pegua reheve, oñemboty va’ekue. Pe contexto pe kuimba’e ao lino rehegua omopu’ãva mokõive ipo capítulo doce-pe ha’e pe ojeipe’a jey hag̃ua Daniel kuatiañe’ẽ, ha pe contexto Cristo León rehegua Apocalipsis diez-pe ha’e pe oñemboty hag̃ua umi siete trueno. Hermana White ombojoja umi siete trueno ñemboty Daniel kuatiañe’ẽ ñemboty reheve.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Ko’ã siete amandáu ohenói rire iñe’ẽ, pe ñe’ẽme’ẽ oguahẽ Juan-pe Daniel-pe guáicha pe kuatia’i rehegua: ‘Emboty porã umi mba’e he’íva’ekue pe siete amandáu.’ Ko’ãva oñe’ẽ umi mba’e oikótavagui tenonderãme, ojekuaaukátava iñordenpe.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.
Pe umi arapokõi sunu ojehechauka Apocalipsis kapítulo 10-pe, Espíritu de Profecía-pe, ha umi Millerita rembiasakue rupive ary 1840 guive 1844 peve; ha upéva ojerejey umi cien cuarenta y cuatro mil rembiasakuépe. Pe pasáhe peteĩchaitévape he’i: “Pe tesape especial oñeme’ẽva’ekue Juánpe ha ojehechaukáva’ekue pe arapokõi sunúpe niko peteĩ jehechauka umi mba’e oikótava’ekue pe primer ha segundo ánhel marandu guýpe. Ndaha’éi iporãvéva’ekue tavayguakuérape g̃uarã oikuaa ko’ã mba’e, pórke tekotevẽva’erãkuri ijerovia oñeha’ã. Tupã orden-pe, añetegua hechapyrã ha tenondeguaiterei va’erã oñemombe’u.” Umi Millerita ndoikuaái va’ekue ombohovái va’erãha mokõi ñembyasy guasu, pórke pe falta de entendimiento orekóva’ekue oñembosako’i va’ekue oñeha’ã hag̃ua chupekuéra. Umi Millerita ndoimo’ãi va’ekue oĩha “añetegua tenondegua”, he’iséva, noha’arõi hikuái oĩha “tuichaite umi cambio profético” pacto rembiasakuépe.
Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.
Jepe “ndaha’éi iporãvéi umi” Millerita “tapichápe oikuaa hag̃ua ko’ã mba’e,” umi cien cuarenta y cuatro mil ojeprova peteĩ tembiasakue peteĩchagua rupive; hákatu ndaha’éi oikuaa’ỹ hag̃uáicha hembiasakue peteĩcha ha ndaipóri culpa, síno ndoikuaái haguére peteĩ tembiasakue peikuaava’erã. Ha’e pe prueba peteĩteĩva, añónte ojere jey hag̃uáicha. Juan, Apocalipsis 10-pe, tenonderãite orepresenta umi cien cuarenta y cuatro mil-pe, ha mokõihárõnte pe movimiento Millerita umi ángel peteĩha ha mokõiha rehegua. Kóva ojehechakuaa rehechávo Juan oñemomarandu hag̃uáicha voi tenonderãite, ho’u mboyve pe kuatiañe’ẽ michĩva, iporã asýta hag̃ua chupe ha upéi irova’ẽta hag̃uáicha. Ndaha’éi iporãvéi umi Millerita-kuérape oikuaa hag̃ua mba’épa upéva he’ise, péro Juan orepresenta peteĩ pueblo oikuaáma voi tenonderãite mba’épa oiko kuri umi Millerita-kuéra ho’u rire pe kuatiañe’ẽ michĩva.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Ha aha pe ánhel rendápe ha haʼe chupe: —Emeʼẽ chéve pe lívro michĩva. Ha haʼe heʼi chéve: —Ejapyhy ha heʼu hag̃ua; nde ryepýpe ombojoja hag̃ua, ha nde jurúpe katu heʼẽta eícha. Ha ajapyhy pe lívro michĩva pe ánhel po guive ha haʼu; ha che jurúpe heʼẽ eícha; ha upe rire, haʼúrõ guare, che ryepy ombojoja. Apocalipsis 10:9, 10.
John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.
Juanpe oñemombe’u raẽ voi upe tembiapo he’ẽ ha ro’ýva rehegua 1840 guive 1844 peve, pe tembiasakue ojehechaukáva kapítulo diez-pe. Upe tembiapo ojehechaukáva hesakã porãiterei versíkulo nueve ha diez-pe, avei ojehechauka porã porã versíkulo mokõi guive irundy peve.
And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.
Haʼe oguereko ipope peteĩ aranduka michĩva ojepeʼáva; ha omoĩ ipy akatúa y ári, ha ipy asu yvy ári; ha osapukái peteĩ ñeʼẽ hatãme, peteĩ león okororõháicha; ha osapukáima rire, umi pokõi arapu osẽ heʼívo iñeʼẽnguéra. Ha umi pokõi arapu heʼi rire iñeʼẽnguéra, che aime vaʼekue ahai hag̃uáicha; ha ahendu peteĩ ñeʼẽ yvágagui heʼíva chéve: Emokañy umi mbaʼe umi pokõi arapu heʼivaʼekue, ha ani rehai. Apocalipsis 10:2–4.
The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.
Umi “siete trueno” ohechauka “mba’e oikótava jehechaukapy” oikótava’ekue pe ánhel peteĩha ha mokõiha guýpe, ha avei “mba’e oikótava tenonderãme ojehechaukátava iñordénpe.” Umi “siete trueno” ohechauka pe añetegua ha’éva umi Millerita rembiasakue oñembojeyha umi cien cuarenta y cuatro mil rembiasakúpe, ha umi añetegua ojeipe’a va’ekue ára paha jave 1798 guive tenonderã, ohechauka peteĩ jeipe’a jey añetegua rehegua Tupã tavayguakuéra ára pahápe. Jesús, Apocalipsis diez-pe, oñemohenda peteĩcha Jesús ndive Daniel doce-pe. Mokõivéva pasáhepe oñemombe’u pe sellado ha pe jeipe’a jey añetegua prueba rehegua ára pahápe.
Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.
Oĩ oĩva’erã Jesús oñe’ẽha pe versíkulo siete-pe, ha katu Gabriel oñe’ẽha Daniel-pe umi versíkulo once ha doce-pe; upéicharõ jepe, ikatu avei oñentende Jesús oñe’ẽha mbohapyete pasáhepe. Mávapa oĩ hag̃ua ko mba’épe peteĩ térã ambue ykére, ha’e Cristo ñe’ẽnte pe oñe’ẽva Daniel rupive, ha umi mbohapy ára profétika capítulo doce-pe ha’e Cristo ñe’ẽ; ha Ha’e omoĩ umi mbohapy período añetegua rembiapópe. Mbohapyve período oñemboty hag̃ua, upévare ojapo peteĩ símbolo triple peteĩnte.
Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.
Pe versíkulo siete oñeñe’ẽ umi mba’e hechapyrãva ñemohu’ã rehe, ojekuaaukávo Cristo rembiapo paha Pe Lugár Santísimo-pe, ha’e ojohéi jave pe cien cuarenta y cuatro mil angaipa ha ombyatyrõ hag̃ua chupekuéra. Pe versíkulo peteĩha ohechauka umi “mba’e hechapyrãva”, ha pe ipaháva umi mbohapy versíkulogui avei ohechauka umi “mba’e hechapyrãva” ramo umi ojehovasáva oha’arõ haguére ha ohasa haguére peteĩ ñembyasy peteĩha. Pe ára mbytepegua ohechauka yvyporakuéra pu’aka’ẽ pe Ley del Domingo jejopyrã aja, ha upekuévo avei ohechauka pe ára ogueraháva pe Ley del Domingo gotyo ramo peteĩ tiempo ñembosako’i rehegua pe cien cuarenta y cuatro mil-pe g̃uarã. Opa umi versíkulo hekopete ohechauka “mba’épa oikóta” Daniel retãygua rehe “umi ára pahápe.” Umi mbohapy versíkulo oñe’ẽ peteĩ tema rehe: pe cien cuarenta y cuatro mil ñemopotĩ rehe. Pe peteĩha período oñemohenda pe mbohapyha período ndive, ha pe período mbytepegua orrepresenta opavave yvy arigua pu’aka’ẽ, oku’évo Armagedón gotyo.
If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.
Umi mbohapy aravo avei ha’e umi siete truéno, upéicharõ umi mbohapy versíkulo oikuaaukava’erã “mba’e oikótava tenonderãme, ha’éta [ojehechauka] iporãitépe hembiapokuéra rape rehehápe”, ha umi “mba’e oikótava tenonderãme” oñemohendáta pe “tembiapo ojehupytýva umi mba’e ojehu vaekue peteĩha ha mokõiha ánhel guýpe” ndive 1840 guive 1844 peve. Oĩ heta añetegua ko ñemongu’e omoneĩva, ha umíva hesakã porã iñambueha pe entendimiento umi pionéro kuéra rehegua-gui, upéicharõ jepe opa umi añetegua ojokupyty pe entendimiento umi pionéro kuéra rehegua ndive. Oĩ kuri peteĩ tuicha ñemoambue profétiko umi Millerita-kuéragui ko’ág̃a peve. Pe principio ára peteĩ áño-rõ ha’e pe techapyrã klasikove, péro oĩ ambuekuéra avei. Peteĩ techapyrã peteĩ tuicha ñemoambue profétiko rehegua ojehechauka umi siete truéno rehegua joajupe.
After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.
Upe vove pe capítulo diez pahápe Juanpe oñemombeʼu vaʼekue oprofetisa jey vaʼerãha, upéicha ojehesakãvo capítulo diez rembiasakue orrepresentaha mokõivéva, pe movimiento Millerita ha umi cien cuarenta y cuatro mil, oñemeʼẽ chupe peteĩ takua omedi hag̃ua pe templo, ha katu oñemombeʼu chupe oheja hag̃uáicha pe patio.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Ha oñeme’ẽ chéve peteĩ takuapu ojoguáva peteĩ yvyra pegua; ha pe ánhel oñembo’y he’ívo: Epu’ã, ha emedi Tupão Ñandejára pegua, ha pe altar, ha umi oñemomba’éva ipype. Ha pe okápe oĩva Tupão gui eheja hag̃uáicha, ha ani emedi chupe; ñamboje’ỹre, oñeme’ẽma umi tetã ambuegua pópe: ha pe táva marangatu opyrũta hikuái hi’ári irundypa mokõi jasy aja. Apocalipsis 11:1, 2.
When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.
Ojemedívo ajaóvo upe témplo rire, 1844 riregua, Juanpe oñemombe’u oheja hag̃uáicha umi gentil-kuérape, ojehechaukáva patio ramo. Ko ilustrasión 1844-pe ohechauka vaʼekue Ñandejára oiporavo hague ramoite peteĩ novia pyahu pe pacto-peguarã, ha upérõ oñemoĩ peteĩ distinsión Iñovia ha pe patio apytépe. Hermana White omyesakã porã pe patio orepresentaha umi gentil-kuérape ha pe témplo katuha Ñandejára retã ojeporavóva; elee hag̃ua pe kapítulo, The Outer Court, pe Desire of Ages-pe.
John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.
Juan ohechauka hína umi Millerita-kuérape, ha’ekuéra ramoite oiko va’ekue Tupã retãgua poravopyre ramo ary 1844-pe. Oñemoĩ peteĩ jehechaukaha iñambuéva umi Millerita-kuéra apytépe, ha’ekuéra ramoite ohasa va’ekue pe marõ ha he’ẽva marandu, ha opa ambue mundo cristiano oje’e hag̃uáicha, ojehechaukáva gentil-kuéra ramo.
The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.
Pe cimiento oñemoĩ 1840 guive pe ñembyasyha peteĩha peve, ha pe tupaópe ojehechapyrãite opa pe Pyhare Pyte Sapukái ñemyasãi aja. Upéi ou pe ñembyasy guasu, ha Juanpe oñeʼẽ oñemboʼy hag̃ua ha omedi hag̃ua, péro toheja umi gentil-kuérape. Juan ohechauka pe huísio ñepyrũ, ha upévare pe inspiración omoĩ Juan remedi umi versíkulope pe huísio investigativo símbolo ramo. Pe ñamyesakãvaʼekue koʼág̃aite Juan rehe, omedi hag̃ua símbolo ramo, ojoaju pe entendimiento adventista típico rehe; péro ko movimientope oiko peteĩ tuicha moambue pe símbolo entendimiento rehe.
In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.
Oĩmérõvo pe entendimiento Millerita ndive, roñepyrũ rohechakuaa hag̃ua, pe historia umi Millerita rehegua, ojehechaukáva Juan rupive pe capítulo diez-pe, oguerekohague avei peteĩ profecía peteĩ movimiento paralelo rehegua, upéva oikótava umi cien cuarenta y cuatro mil. Rohechakuaa, remboykérõ umi medida pe historia Millerita rehegua, ha reheja hag̃uáicha pe tiempo de los Gentiles, ikatu hag̃uáicha rehecha upe templo ete Juan omediáva.
We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”
Roju ñañu hína oĩ peteĩ profesía ára rehegua 2520 ary pukúva opa hag̃ua 1798-pe ha ambue katu 1844-pe, péicha ojekuaaukávo peteĩ período irundypa poteĩ ary pukukue Cristo omopu’ã hague pe témplo Millerita. Juan ohechakuaa pe korapýpe oĩha gentilkuéra, ha oĩ peteĩ “tiempo de los gentiles” profesiagua.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Haʼekuéra hoʼáta kysepuku rembeʼýpe, ha ojegueraháta prisionéroramo opa tetãme; ha Jerusalén oñembohasáta tetã ambuegua poguýpe, peve oñekumpli hag̃ua umi ára tetã ambueguakuéragui. Lucas 21:24.
The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.
Umi “ára” gentil-kuéra rehegua oĩ hetaichagua, ha ohechauka mokõi periodo ojejopy ha oñemongu’e hag̃ua mokoivéva Israel tee ha Israel espiritual. Pe pahápe umi mokõi ñemongu’e apytégui, paganisimo rapykuéri papalismo ou vaʼekue, opa 1798-pe. Jepe oĩramo mbaʼe ojeʼéva ambue hendáicha, umi “ára gentil-kuéra rehegua” opa 1798-pe, pe ánhel peteĩha oguahẽvo. Juan oñepyrũ vaʼerã kuri omedi 1798-pe, ha mbaʼeve ndahaʼéi upe mboyve. Haʼe oñemoĩ kuri 1844 rembiasakuepe; upévare, ojehejáramo pe periodo opa vaʼekue 1798-pe, ojeheja pe korapy okapegua, ha péicha rejuhu umi 46 ary pe templo millerita oñemopuʼã hague pe Ñeʼẽngeru Ñemoñeʼẽmegua rupive. Heta añetegua ojoajúva osẽ ko aplicación-gui, péro che aikotevẽnte ajapo koʼãva techapyrãicha tesape rehegua iñambuéva umi pionero-kuéra entendimiento-gui, ha katu upéva hína tesape ndojoavyʼỹiva umi añetegua ypykuégui, péro noaplikavéi tiempo.
That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.
Upe añetegua ojekuaa vaʼekue 9/11 mboyve, péro añetehápe oñemopyenda pypukuvévo 9/11 rire. Pe añetegua Juan omedihápe pe témplo ndaikatúi oñembojaʼo umi siete truéno-gui, pórke haʼe hína upe jehasa peteĩchaguaite. Oĩ peteĩ añetegua rehegua umi siete truéno jeiporu rehe, oñemboty vaʼekue pe ára peve oñembotývaʼerã umi “mbaʼe hechapyrã” Daniel kapítulo doce-pegua. Pe jeiporu umi “siete truéno” rehegua, ojeipeʼávaʼekue julio 2023 rire, oñembojoaju porãite — térã ikatúne jaʼe ombojoapy — umi mbohapy versíkulo Daniel doce-pegua ndive peteĩ hendáicha ipypukuetereíva.
Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.
Hermana White oipuru ñeʼẽ complement, ndahaʼéi ñeʼẽ compliment, omombeʼu hag̃ua mbaʼéichapa ojoaju Daniel ha Apocalipsis kuatiañeʼẽ. Complement, heʼiséva “oguerojera hag̃ua tekoperfecciónpe”, haʼe pe ojapóva mokõive kuatiañeʼẽ profétikogui ojuehe hag̃ua. Umi siete truenos, oñemboguejývo ñesẽ hag̃ua Daniel kapítulo docepe julio 2023 rire, ogueru pe marandu oĩva upépe tekoperfecciónpe. Pe ombojekuaa hag̃ua umi siete truenos haʼe pe principio alfa ha omega, ojoajúva añetegua estructura ndive.
The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.
Umi “ára” gentil-kuéra rehegua oñemyenyhẽ 1798-pe, ha ohechauka mokõi ára pukukue 1260 ary pukukue, upépe paganísmo ha upéi papalísmo opyrũmba vaʼekue pe santuario ha pe aty rehe. Jahaʼãvo jahecha hag̃ua pe témplo, ñamoĩ hag̃ua ykére pe korapy okapegua, ha pe korapy okapegua ojepyso 1798 peve; hákatu 1844 rire, ndaipóri véima ára. Ko árape pe 1260 ary ohechauka hag̃uánte peteĩ aravo pukukue omombeʼúva pe joavy oĩva pe témplo ha pe korapy okapegua apytépe. Upévare, 18 jasypokõi 2020 guive jasypokõi 2023 peve pe pyrũmbávo oñemboguata hag̃ua oñemyenyhẽ. Oñemedi hag̃ua pe témplo ko árape, oñembojoajúvo umi siete trueno rehe, umíva ohechaukáva peteĩ ñemohenda porã umi mbaʼe oiko vaʼekue pe ángel peteĩha ha mokõiha marandu guýpe, haʼe pe tembiapo oñemeʼẽva Juan-pe. “Ñane rembiapo guasu” haʼe “ñamohenda joa” hag̃ua umi mbohapy ángel marandu, upéicha oñemyesakã peteĩ tembiapo profétiko ndojejapóivaʼekue umi pacto rembiasakue mboyve, ha koʼág̃a jepe saʼieterei ojejapo. Ñamoĩvo ykére pe korapy okapegua, ohechaukáva umi gentil-kuéra ára, ñamoĩ ykére hína pe 1260 ary pukukue ñemosẽ asýgui papal rehegua, opáva pe ára paha jave 1798-pe.
The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”
Pe témplo oñemopuʼãva’ekue irundy pa poteĩ ary jave pe tembiasakue Millerita-pe ohechauka peteĩ témplo oñemopuʼãva julio ary 2023 guive, pe léi domingo mboyveʼimi. Upe tembiasakue haʼe hína umi porundyry “mbaʼe oikótava” ára, umi “oñemombeʼútava”, ndahaʼéi ikatu hag̃uáicha, “ijaty porãháicha.”
When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.
Ñambojoajúramo pe ánhel peteĩha rembiasakue pe mokõiha ndive, jajuhu pe rembiasakue oñepyrũha peteĩ ñeñembotavy alphape ha opa peteĩ ñeñembotavy omegape. Mbojojahávo umi techaukaha profétikokuéra pe ánhel peteĩha rembiasakuepegua 1840 guive 19 de abril de 1844 peve, umi techaukaha pe ánhel mokõiha og̃uahẽva’ekue upe jave ha oseguíva pe mbohapyha og̃uahẽ meve 22 de octubre de 1844-pe—jarekóta mokõi ára pegua oñepyrũva ha opa hag̃uáicha peteĩ ánhel og̃uahẽ reheve. Pe rembiasakue pe peteĩhágui pe mokõihápe ohechauka pe rembiasakue pe mokõihágui pe mbohapyhápe.
A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.
Peteĩ testimónio profético ohechaukáva ko aplicación ha’eha peteĩ aplicación válida ojejuhu pe aplicación alpha ha omega-pe. Mokõi línea paralela oñemoĩva oñondive, ha mokõivéva línea ñepyrũ ha ipaha ohechauka peteĩ ánhel og̃uahẽha. Upéi, oñembojoajúvo hikuái línea ári línea oñondive peteĩ línea-pe, pe ñepyrũ ohechauka pe peteĩha desengaño, ha pe paha ohechauka pe tuicha desengaño. Ambue prueba ojejuhu umi principio alpha ha omega-pe, ohechauka hag̃uáicha pe paha tuichaveha pe ñepyrũgui. Peteĩ desengaño alpha, opa hag̃uáicha pe tuicha desengaño omega-pe, ohechauka pe elemento michĩvéva ha pe tuichavéva alpha ha omega-pe.
When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.
Ñañepyrũvo 19 jasyrundy 1844-pe, (mokoĩha ánhel ouhague, ogueraháva mbohapyha ou hag̃ua 22 jasypa 1844-pe); ha upéi avei ñañepyrũvo mokõiha línea 11 jasypoapy 1840-pe, opa hag̃uáva 19 jasyrundy 1844-pe, jajuhu 19 jasyrundy 1844 pe ñeñembotavyha ha’eha mokõivéva, alfa ha omega, pe línea profética rehegua ojejapóva joajúpe oñembojoajúvo peteĩha ha mokõiha ánhel línea profética.
At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.
Pe período paha, reguereko mbohapyha ánhel oguahẽvo mokõiha ánhel ndive, upéicha ohechauka hag̃ua 9/11, ha pe ánhel mbarete pe Revelación kapítulo dieciocho-pegua mokõi ñe'ẽ. Umi mokõi ñe'ẽ hína mokõiha ha mbohapyha ánhel marandu; ha umi mokõi ánhel ojepoko ojuehe octubre 22, 1844-pe, ha ojotopa jey mokõi tembiasakue oñembojoajúvo línea ári línea. Oñembojoajúramo péicha, ha'ekuéra ohechauka pe ñembyasýra peteĩha rembiasakue guive pe ñembyasýra guasúpe peve; ha pe techaukaha mbytépe upe tembiasakuépe, umi Millerigua ára peguápe, ha'e va'ekue Exeter-pe pe aty ñemenda tenda, upépe ojehechauka mokõi aty omomba'éva Tupãme, ohechaukáva umi kuñataĩ vírgen tavykuéra pu'aka'ỹ jeikuaa'ỹ oñemoĩ hag̃ua ñemoĩrõ guáicha pe ñe'ẽtépe, ha oikuaaukáva pe techaukaha mbytegua ha'eha ñemoĩrõ.
The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.
Pe siete arapuhápe ohechauka peteĩ tembiasakue ojuehegua pe marandu tenondegua ha mokõiha ánhel rembiapokue rehegua, joaju hag̃ua línea ári línea, ha upéicha ohechauka peteĩ tembiasakue pe ñembyasýgui peteĩha guive pe ñembyasy guasu peve pe tembiasápe umi cien cuarenta y cuatro mil rehegua. Pe ñentendekuaa mba’épa upe tembiasakue he’ise profétikamente oñemohenda peteĩchaite pe marandu ojehechaukáva Daniel doce-pe, ha’éva oñemboty hag̃uáicha pe ára paha peve.
We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.
Jaseguíta ko estudio pe artíkulo oúvape, ha che ahejáta Daniel rembipota paha pehẽngue, oñe’ẽva añoite Daniel ta’angahai rehe Tupã tavayguakuéra rehegua ára pahápe. Eñatendéke, pe “primera mención” léi contexto-pe, pe versíkulo peteĩhápe Daniel oĩ peteĩ atype umi oikũmbyva visiónpe. Pe mba’e peteĩha oñemombe’úva pe visiónpe ha’e peteĩ ta’angahai Daniel rehegua umi arandu oikũmbyva ramo, ha umi nueve versíkulo paha oñe’ẽmbaite umi arandu oikũmbyvare pe ára mokõipa mokõiha-pe.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.
Pérsia ruvicha Ciro mbohapyha áñope ojehechauka peteĩ mba’e Daniel-pe, héra niko Beltsasar; ha pe mba’e añetegua va’ekue, ha pe ára oñemohendapýva puku va’ekue; ha’e katu oikũmby pe mba’e, ha oguereko arandu pe visión rehe.
In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold
Umi árape che, Daniel, aime chepy’apy mbohapy semána pukukue. Ndakarúi mbujape he’ẽ porãva; so’o térã víno ndohasái che juru rupi; ha ndajejohéiri mba’eveichavérõ, mbohapy semána pukukue ojehu peve. Ha peteĩha jasy ára mokõipa irundyhápe, aime aja ysyry guasu Hiddekel ykére; upérõ ahupi che resa ha ama’ẽ, ha péina ápe.
a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.
peteĩ kuimba'e ao líno reheguápe oñemondeva'ekue, ipytéva oñeñapytĩ hag̃ua óro porãite Uphaz pegua reheve; hete avei ha'eva'ekue berilo-icha, hova katu overa hag̃ua ára resapeicha, hesa kuéra tata rendy-icha, ijyva ha ipy kuéra katu brónse ojepulíva mimbipa rysýicha, ha iñe'ẽnguéra pu'aka peteĩ aty guasu ñe'ẽrenduicha.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
Ha che Daniel añoite ahecha pe visión; umi kuimba’e oĩva che ndive ndorohechái pe visión; upéicharõ jepe, peteĩ ryryi tuicha ho’a hag̃ua hi’árikuéra, ha okañy okañy hag̃ua oñemokañy. Upévare, che añepyta cheaño, ha ahecha ko visión tuicháva, ha ndopytái cherehe mbareteve; che porãite jepe oñemoambue chepype ñembyai hag̃ua, ha ndarekói mba’eveichagua mbarete.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,
Upéicharõ ahendu iñeʼẽnguéra ñeʼẽ; ha ahendúvo iñeʼẽnguéra ñeʼẽ, aime hag̃ua peteĩ oke pypukúpe che rova ári, ha che rova yvýre. Ha, péina ápe, peteĩ po che japokói, ha che moĩ che renysỹi ári ha che po pyapẽ ári. Ha heʼi chéve,
O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.
Nde, Daniel, kuimba’e ojehayhuetereíva, eikuaa umi ñe’ẽ ha’éva ndéve, ha eñembo’y porã; nde rendápe niko ko’ág̃a ajeguerahauka.
And when he had spoken this word unto me, I stood trembling. Then said he unto me,
Ha oñe’ẽ rire chéve ko ñe’ẽ, aime ñembyryi reheve. Upéi he’i chéve,
Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
Ani hag̃ua kyhyje, Daniel; pórke peteĩha ára guive remoĩ haguére ne korasõ reikuaa hag̃ua, ha remomirĩ haguére ndejehe nde Jára renondépe, ne ñe’ẽnguéra ojehendu, ha aju ne ñe’ẽnguéra rupi. Ha Persiagua mburuvicha guasu che mbohovái mokõi pa ára peteĩ; ha péina, Miguel, peteĩva umi mburuvicha ruvichakuéra apytégui, ou chepytyvõ hag̃ua; ha aime opyta upépe Persiagua rréi kuéra ndive.
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.
Ko'ág̃a aju nde rendápe aikuaaukávo ndéve mba'épa oikóta nde retãyguakuérape umi ára pahápe; pe visión ningo gueteri heta árape guarã.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,
Ha oñe’ẽ rire chéve umi ñe’ẽ péicha, amboja che rova yvýre, ha akirirĩmba. Ha, péina, peteĩ ojóva yvypóra ra’ykuéra joguaháicha opoko che rembégui; upéi ajurupe’a ha añe’ẽ, ha ha’e upe oĩvape che renondépe,
O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?
Che ruvicha, pe visión rupive che remiandu vai ou jeýma che ári, ha ndaikatuvéima areko mbarete. Mba’éicha piko ko ne rembiguái ikatu oñe’ẽ ko che ruvicha ndive?
for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,
che katu, che rehe katu, pya’eterei ndaipóri véima mbarete che pype, ha ndaipóri véima pytu che rehe. Upéi ou jeýma ha che poko peteĩ kuimba’éicha ojehecháva, ha chemombarete, ha he’i,
O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …
Nde, kuimba’etereíva eterei, ani hag̃ua kyhyje: py’aguapy toĩ nderehe; nde mbarete, heẽ, nde mbarete. Ha ha’e oñe’ẽ rire chéve, chembarete, ha ha’e: Toñe’ẽ che ruvicha; nde chembaretégui. …
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.
Ha nde, Daniel, emboty nde rapykuéri koʼã ñeʼẽ, ha embojegua hag̃ua pe kuatiañeʼẽ, opa paha ára peve: heta oguata jeýta peteĩ hendágui ambue hendápe, ha pe kuaapy hetavéta.
Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?
Upérõ che, che Daniel ama’ẽ, ha péina ápe, oĩ mokõi ambue: peteĩ ko ysyry rembe’y ko gotyo, ha pe ambue pe ysyry rembe’y amo gotyo. Ha peteĩ he’i pe kuimba’épe ao líno rehegua omondévape, oĩva pe ysyry y ári: Mboy arépa oikóta koʼã mbaʼe hechapyrãva paha peve?
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.
Ha ahendu pe kuimba'e ao líno rehegua oĩva ysyry y ári, ha'e omopu'ãvo ipo akatúa ha ipo asu yvágape, ha oñe'ẽ hag̃ua jurádope pe oikovéva opa ára guarã rérape, ko'ã mba'e oikótaha peteĩ ára, ára kuéra ha mbyte; ha ha'e omohu'ã vove omyasãi hag̃ua pu'aka tavaygua marangatu rehegua, upémarõ opa ko'ã mba'e oñemohu'ãta.
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?
Ha ahendu, hákatu ndaikuaái; upérõ ha’e: Che Ruvicha, mba’épa hína ko’ã mba’e paha?
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.
Ha he’i: Tereho nde rape, Daniel; umi ñe’ẽ niko oñemboty ha oñesella hag̃ua ára paha peve. Heta oñemopotĩta, oñemomorotĩta ha oñeha’ãta; ha umi iñañáva katu iñañáta gueteri; ha avave umi iñañávagui ndoikumbymo’ãi; umi arandúva katu oikumbýta.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
Ha guive upe ára oñemboykévo pe mymbajuka ára ha ára guaréva, ha oñemoĩvo pe mba’e ñanembyai hag̃uáicha omongyʼáva, oikóta mil mokõi sute porundy ára.
Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.
Ojehovasa umi oha’arõva ha oguahẽva pe mil trescientos cinco ha treinta ára peve.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.
Ha nde rape pe pahá peve: nde repytáne pytuʼúpe, ha repuʼãne nde rérápe ára pahápe. Daniel 10:1–18; 12:4–13.